Heka 10	11 (64)	12
July 18	19 (200)	July 20 (201)
Ca5-14	Ca5-15 (120)	Ca5-16
kua haga te mea ke	manu puoko i tona ahi	kua heu te huki
no star listed	Drus (119.9)	Naos (121.3)

There are evidently 4 stars depicted in Ca5-14, but no star in the center, just as in the Egyptian X. The central position is close to where Sirius should be. Why is not Sirius there? Maybe because the position is here a dark one, it is not at the apex of a pyramid.

Could light arrive next day, with χ Puppis (Drus)? Possibly, but perhaps we would not be able to see it because it could be down inside an umu. Metoro did not say manu rere here, only manu (i.e. life / light is not present), and the front wing of the bird is drawn down.

Metoro's kua haga te mea ke can only be understood if we can grasp the meaning of haga:

There is a complex of meanings, but basically there seems to be an idea of a place to stop, for instance a bay with a nice beach. Samoan faga is a fish-trap or a bird-cage - from where of course the fish or bird cannot move away. When Sun is at a solstice he cannot move away.

When 'the canoe' has entered 'harbour' there could be work (haga) to be done, and the several meanings behind the word 'repairing' maybe could be used as a translation into English of the Polynesian haga:

... They go inland at the land. The child nursed and tended grows up, is able to go and play. Each day he now goes off a bit further away, moving some distance away from the house, and then returns to their house. So it goes on and the child is fully grown and goes to play far away from the place where they live. He goes over to where some work is being done by a father and son. Likāvaka is the name of the father - a canoe-builder, while his son is Kiukava.

Taetagaloa goes right over there and steps forward to the stern of the canoe saying - his words are these: 'The canoe is crooked.' (kalo ki ama). Instantly Likāvaka is enraged at the words of the child. Likāvaka says: 'Who the hell are you to come and tell me that the canoe is crooked?' Taetagaloa replies: 'Come and stand over here and see that the canoe is crooked.' Likāvaka goes over and stands right at the place Taetagaloa told him to at the stern of the canoe.

Looking forward, Taetagaloa is right, the canoe is crooked. He slices through all the lashings of the canoe to straighten the timbers. He realigns the timbers. First he must again position the supports, then place the timbers correctly in them, but Kuikava the son of Likāvaka goes over and stands upon one support. His father Likāvaka rushes right over and strikes his son Kuikava with his adze. Thus Kuikava dies. Taetagaloa goes over at once and brings the son of Likāvaka, Kuikava, back to life. Then he again aligns the supports correctly and helps Likāvaka in building the canoe. Working working it is finished.

When Taetagaloa is has grown up, when he is a tagata, he (the Sun) finds a place where work (haga) is being done. At the proper place, at the stern of the canoe, it becomes clear the work has to be started anew. Presumably this spot (in time) is where Naos (the 'Ship') at the stern was rising heliacally.

Earlier Metoro said haga at the manzil 'π day':

The distance from puo (significantly: 'hilled up', like the Rain God in his night cubicle) in manzil day 314 to Ca5-14 is 119 - 5 = 114 (= 6 * 19). Could puoko be puo-ko?

Ko 1. Article (ko te); preposition: with (see grammar); prefix of personal pronouns: koau, I; kokoe, you (singular); koîa, he, she, it; kokorua, you (plural); ko tagi, koîa, he with his weeping. 2. Article which precedes proper nouns, often also used with place names: Ko Tori, Ko Hotu Matu'a, Ko Pú. Koîa, exact: tita'a koîa, exact demarcation. Seems to be the personal pronoun koîa - applied in the meaning of: thus it is, here it is precisely. Vanaga. 1. Negative; e ko, not, except; e ko ora, incurable; ina ko, not; ina ko tikea, unseen; ina e ko, not; ina e ko mou, incessant. 2. A particle used before nouns and pronouns; ko vau, I; ko te, this; ko mea tera, this; ati ko peka, to avenge, ko mua, first, at first, formerly. 3. There, yonder. P Mgv.: ko, over there, yonder. Ta.: ó, there, here. Churchill.

Te mea ke could mean 'the other mea'. And mea possibly means the '(red) thing'. In other words, Metoro may have underlined a message to Bishop Jaussen that the first 120 days counted from the northern spring equinox was a season for generating growth.

South of the equator it was not a time of mea, but a mea ké time:

... Up to the present time, fertility spells for fowls have played an important role. Especially effective were the so-called 'chicken skulls' (puoko moa) - that is, the skulls of dead chiefs, often marked by incisions, that were considered a source of mana. Their task is explained as follows: 'The skulls of the chiefs are for the chicken, so that thousands may be born' (te puoko ariki mo te moa, mo topa o te piere) ...

As long as the source of mana is kept in the house, the hens are impregnated (he rei te moa i te uha), they lay eggs (he ne'ine'i te uha i te mamari), and the chicks are hatched (he topa te maanga). After a period of time, the beneficial skull has to be removed, because otherwise the hens become exhausted from laying eggs.